Anthroposophical Spiritual Science and Medical Therapy

Schmidt Number: S-4472

On-line since: 7th April, 2009

Lecture VIII

Dornach, April 18, 1921

Today's lecture will be an assortment of
various topics I would like to add to what I have already
said to you, including reference to our remedies. I would
like to begin by saying that processes related to the mineral
element that affect the human being can be interpreted
similarly to the way done yesterday regarding the plant
world. However, the insights we must gain here are more
complicated, because as soon as we move on to the mineral
world we are no longer dealing with definite, self-contained
entities encountering each other, as was the case with plants
and the human being; instead we are dealing with a realm in
which one object passes directly into the other, so that it
is difficult to make distinctions.

In the
preparation of remedies — to this you must pay
particular attention in our remedies — it is not merely
a question of using some substance or other; the process in
which the substance lives must be captured in another
process. Thus when the effect of some remedy is known to you,
it is often a matter of taking the effect you evoke on one
side and damming it in from the other. You can see this
clearly, for example, with the remedy we prepare from lead
and treat in a certain way with honey (you will find this
process described in detail elsewhere). You can see how the
effect of lead must be held in check in one direction by the
effect of the honey. Lead exerts a very strong influence on
the formative process proceeding from the ego in the human
being. We have spoken of the fact that in the head formation
of the human being — or, said better, in the head
formation proceeding from the human being — there lies
a physical influence, but also an etheric imprint, an astral
imprint, and an ego imprint. We said that the ego essentially
imprints itself into the system of movement. The effect of
lead works especially strongly on this imprint of the ego and
takes place in conjunction with the astral imprint.

In the effect
of lead we have a force of nature that is extraordinarily
well-hidden, and for occult observation it is of
exceptionally deep significance to experience this effect of
lead. The effects of lead are extraordinarily important for
the human being before he prepares to descend into physical
life. This is when the effects of lead must be taken into
account. Indeed, lead acts not only in the ways we know, but
it has effects that are the polar opposite as well.

These polar effects radiate in from the
cosmos, whereas those known to us radiate into the cosmos
from the earth. This could be represented schematically like
this. If this is the surface of the earth, the lead
activities known to us radiate outward from the earth
(see drawing, arrows);
the polar opposite
effects stream in from all sides. They have no center from
which they radiate, for they are not central forces but
forces operating from the periphery (red). These peripheral
forces are especially concerned with the formation of the
soul-spiritual in the human being, and their domain must
essentially be left when the human being prepares to descend
into the earthly sphere. Hence in the earthly sphere lead is
induced to unfold its opposite forces, and these are the
poisonous ones. Everything connected spatially with the
soul-spiritual in the human being, that is everything that
can be spoken about in relation to space, is poison in the
human organism.

This is a
universal mystery to which one cannot pay too much attention.
The meaning of the concept of poisoning must be sought here.
We have to do with a strong stimulation, a powerful
excitation of these ego-imprinting forces in human nature.
Everything that arises in lead poisoning tends to destroy the
form of the human being in so far as he is an ego. It
dehumanizes him. In fact, all the symptoms of lead poisoning
terminate in an individual gradually passing into nothingness
corporeally. These symptoms include failure of the voice,
stupor, and syncope, and attest to the fundamental
destruction of the inborn formative force in the human being.
Of course a person dies before this point is reached. The
human formation is being destroyed from the upper human
being, which is the polar opposite of the lower human being.
What in greater quantities acts destructively in the upper
human being acts in small quantities — in dilutions
— constructively in the lower human being.

At this point
I would like to interject something. I believe the
never-ending conflict between homeopathy and allopathy will
not be set right until one is able to enter into a study of
man's constitution as given by spiritual science. On the one
hand, the rich treasure of experience does not — or at
least, should not — allow us to doubt the principle of
homeopathy; on the other hand, people who are not in the
habit of judging purely by experience but are swayed by all
sorts of prejudices and opinions about the human organism
cannot easily understand that what can make a person ill in
larger doses in smaller doses makes him well. The homeopath
is always more of a phenomenalist than the allopathic
physician, who is always swayed in his therapeutic rationale
by all sorts of prejudices. The facts are not fully revealed
by this simpler statement, however. They are discovered only
when we say: what makes a person ill when working in large
quantities in the lower system will make him well when
working in small quantities if its effect can proceed from
the upper system and vice versa. This restatement of the
homeopathic rule is the means to set right the conflict
between homeopathy and allopathy.

Let us return
now to the attempt of preparing a remedy from lead and honey.
You can see how lead, greatly diluted and acting from below
up, works against the destructive force acting on the human
form. This is part of lead's effect. However, if one tries to
build up this ego-shaping force, one transfers the activity
of the ego into the physical organism and, while making the
patient healthy bodily, one renders him psychically weak
regarding everything that should work from below upward, that
should work even organically. This weakening can go so far
that one may, on the one hand, restore the individual to his
human form, as it were, having been led by certain processes
of disease to use the effect of lead because the formative
processes are lacking. On the other hand, one may easily
undermine the forces proceeding from the ego and astral body
— especially those from the ego — when one causes
the individual to develop his formative forces again. You
could say that one brings about a cure for what the
individual has not acquired, or has acquired only
incompletely on entering life, but one weakens him regarding
what he ought to do organically for himself during life. The
effect of the honey when added to the remedy, however,
opposes this weakening, that is, it strengthens the forces
radiating from the ego. You see, in arriving at such a
remedy, it is essentially a question of gaining insight into
what is really taking place in the human being.

If we wish to
understand the effects of the mineral element in the human
being, however, we must look at the general effect of the
mineral in the earth. It is necessary first to become
acquainted with the significance of salts in the evolution of
the earth. The significance of the salts in earthly evolution
is that the earth actually produces them. In salt processes
we find what the earth brings into being. In developing
salts, the earth builds itself up. And when we turn from the
salts to the acids — looking, for example, at the
acid's element present in the watery earth regions, we have
the earthly process corresponding to, though the polar
opposite of, the inner digestive process in the human being,
that is, the digestive process beyond the stomach.

We need to
study all these processes taking place in earthly
development, inasmuch as they represent a relation between
acids and salts. When we consider the process that develops
from bases through acids to salts, which can be observed
outwardly today in chemistry, we see that, regarded in this
way, the process leading from base to acid to salt coincides
with the earth-forming process.

This process is essentially a negative
electrical process. To put it more exactly: this process,
expressed in its external, spatial aspect — i.e., as a
process working its way out of the spiritual into the
physical — can be represented schematically as follows.
We have here an effect proceeding from the bases through the
acids to the salts; it is indicated only in its direction here
(see drawing, red arrows),
but it is
actually a process of deposition expressed schematically.
Now, when we express this process in reverse, passing from
the salts through acids to bases, we must always remove these
lines of deposition. They would act in a compressing way, and
the opposite radiations appear, which radiate out
(see drawing on right, arrows).
Then we have to do with a positive
electrical process. If you look at this sketch, I believe you
will hardly doubt that it has been drawn by nature herself.
Just look once at the anodes and cathodes and you will find
this picture sketched by nature herself.

Now, if we
approach the metallic process, that is, if we approach the
metals themselves, we find in the metals that element by
which the earth “unbecomes”
(“ent-wird”) most, if I may use this
expression, though it has long disappeared from the German
language, despite the fact that it corresponds to reality:
werden — entwerden — to become
— to unbecome. With metals we find the tendency for the
earth to disintegrate, to shatter in pieces, rather than the
tendency to preserve or consolidate themselves in the earthly
kingdom. They actually represent the “unbecoming”
or passing away of the earth, and as a result they develop
hidden radiating events, concealed even to external
observation. You have this radiating effect everywhere. It is
very important to observe this wherever we approach the
metallic element with our interpretations of nature in an
attempt to derive remedies.

It is
especially interesting to study individual metals from this
viewpoint. Such a study leads us to the viewpoint represented
outwardly by this table of the mineral remedies we consider
valuable. To arrive at these things it is necessary to gather
everything yielded by such a correct interpretation of
observations. They will be reliable, because we have prepared
only those remedies that have their basis in a comprehensive
interpretation of observations. Here we can elaborate on this
interpretation, for I am really not concerned with simply
repeating this list to you. Any additions that have to be
made can be given in a written exposition. At some point this
will have to be done. I am less concerned with repeating this
list than with guiding your thoughts in the direction that
could lead to such a list in the first place.

Let us now
study the metals — I would prefer to say: the metallic
nature — from this viewpoint. There we find what I have
just described as a radiation, and it is present in the most
varied forms. It can exist in the emanating form of
radiation, destroying the earthly and passing into cosmic
space. This is especially the case with the lead-activity.
Through this lead-activity the human being has implanted into
his organism those forces that would like to disperse him
into the world. This dispersing into the world is an aspect
of lead-activity, so that we can best regard this effect as a
radiating one. Such radiating effects appear in a different
way in other metals, for example, magnesium. This can be seen
clearly and is the basis for the role magnesium plays in the
teeth. Through the human organism this must be brought to the
point of a metallic activity. This actually happens, but the
radiation must then be able to metamorphose itself again. And
when this radiation has metamorphosed, it becomes what I
would like to call simply “direction.” The
radiation is now only “direction,” what happens,
however, is an oscillation, a pendular movement to and from
this direction.

We must study
such effects in the healthy and sick person. In the healthy
person, these radiating effects are present in the radiations
of the sense organs, as remnants, you could say, of the life
before birth, of prenatal existence. These are always
present. What radiates from the sense organs consists
basically of after-effects of lead, in which lead itself is
no longer present. These radiations occur throughout the
entire organism wherever there is sense activity. Nerve
activity, that is, the functional activity going on in the
nerves, has its basis essentially on a weakening of the sense
activity in this direction. This activity is therefore based
on a weaker radiation. You can see from this why I said in my book,
Riddles of the Soul
(Von Seelenrätseln),
that it is difficult to describe
the actual nerve-sense activity, because I would first have
had to introduce everything I have now presented to you.

In this
oscillatory process, this pendular movement, in which the
radiation is only considered in regard to its direction, we
have to do with what functionally underlies all breathing in
the human organism, in fact all rhythmic activity. Rhythmic
activity is based on setting up such pendular movements, on
setting up a movement more consolidated in itself than the
movement of radiations. Among the metals or metallic nature,
tin, for example, has such a movement. The beneficial effect
of tin in fairly high potencies on everything that bears upon
the rhythmic system is based on this fact.

This
radiating, pendular movement can be modified further,
however, and this third modification is of great
significance. This third modification maintains its direction
and also its pendular motion only latently. On the other
hand, it consists of spheres continually forming and
dissolving in the direction of the radiation. What has an
effect on the metabolism in the human being depends on these
forces, and among metals it is iron that develops especially
these forces. Hence the iron in the blood works against the
effect of metabolism as a third metamorphosis of the
radiating activity.

When we are
dealing with the first metamorphosis, the effect is
especially on everything that organically concerns the ego;
when dealing with the second metamorphosis, the effect is
organically on everything that concerns the astral body; and
with regard to the third metamorphosis, the effect is
organically on everything related to the etheric body
(see drawing).

Now let us go
further. What develops there as the continuous
“radiation of spheres” — if I may call it
so — must be continually received because it acts, in a
sense, from the upper human being toward the lower. It only
goes as far as the etheric. Now it must also be received by
the physical by means of a force acting polarically, for
something that envelops the spheres from outside must come to
meet such a sphere-formation. The sphere must be taken hold
of and enveloped
(see drawing).

It can be
that the sphere-formation and this enveloping action are
approximately balanced. This is naturally the case in a
normal person, where everything that works downward from the
upper human being is counterbalanced by the effect of the
lower human being on the upper. This adjustment takes place
especially in the damming-up activity of the heart. When this
balance is disturbed, however, the metal that can bring
equilibrium is gold, au rum. This restores the balance
between this enveloping process and what lies in the middle.
One will have to use gold when disturbances of the
circulation and breathing occur that do not appear as results
of something else; that is, when the causes are not to be
found in the rest of the organism, gold will be applied. If,
on the other hand, you notice that the causes proceed from a
region other than the boundary between the lower and upper
human being, you will be led to say, “There are not
enough of these enveloping material processes coming from the
individual to meet the more etheric-spiritual processes
taking place here.” And if the activity you find here
lies more toward the inside, in the digestive processes
beyond the intestinal wall, you will assist this enveloping
process by applying copper.

This leads us
to the ways of using copper, which is included among our
remedies. It is generally used in connection with a form of
malnutrition manifesting outwardly in disturbances of the
circulation that are consequences of the malnutrition. If we
are dealing with circulatory disturbances that cannot be
regarded as results of malnutrition, then we give gold; if
circulatory disturbances are connected with malnutrition, we
use copper.

Now, there
must be counterprocesses also for the other processes of
radiation, material counterprocesses to the etheric-spiritual
processes. Consider the process that we must now regard as an
inner process, which brings about this pendular movement,
this oscillation. When it becomes abnormal, when it grows too
strong, it can be observed in everything constituting the
digestion, in working through the absorbed food by the
intestines, and, coming more to the outside, all that is
situated on this side. This therefore includes what occurs in
sexuality, for example. The sexual processes are radiations
from the human being that run their course in this way
(see drawing, page 118)
like the staff of
Mercury. This played a part in establishing the ancient
so-called symbols. If what is active here is not to
degenerate, it must be opposed by material, formative forces
holding it in check and preventing this degeneration. These
formative forces are essentially to be found in mercury. We
are here pointing to a realm in which it is extremely
important to bring together what I said in the last course
with what a more inner study now teaches us. If you bring
these two things together you will have the whole process
before you. This is now something that plays entirely into
the astral, arising through such pendular, radiating
movements and through the corresponding counter-images. It
now passes over entirely into the astral
(see drawing, page 118).

We may also
be concerned with the actual radiation process that is
present in the human organism in the most manifold ways. On
the one hand, we find this process in everything that
radiates out through the skin, in everything that has this
directional radiation in it. We find this process in
everything that causes urination, in everything that has an
evacuating action in the human being. Just as in the gastrula
stage of embryonic development the outside is drawn inward,
so in this radiation we have to do with something that acts
toward the outside through the skin but that also takes on
the opposite direction and works in the processes causing
urination and bowel evacuation. Usually we find the polar
process expressing itself in an opposite direction, but here
we have something that is, in a sense, reversed and yet
similar. You see, one must not try to treat things in the
world schematically. Errors always arise when we start from
theories. It is impossible to start from a theory and not
succumb to error. Thus if someone says to himself,
“Polarity is at work in the world,” and then
proceeds to construct a scheme or formula for polarity,
saying that polarity must act in this or that way, he will be
able to coordinate certain series of facts but he will have
to abandon his formula in the face of other phenomena, where
things are different. If only we could gain insight into this
terrible tyranny exerted by theorizing in science!

Of course,
one must be willing to make theories, for otherwise it would
be impossible to coordinate any realm of phenomena. At the
same time, however, one must be willing to drop one's theory
in the right place and penetrate further to the point where
this theory has no more value. Natural science must also pay
heed to this. If one wishes to work on the theory of
evolution in an outer sense, one must keep to the outer
theory, modifying it where necessary. If one wishes to
understand the human being from within, one must keep to what
anthroposophy has to offer. But neither an anthroposophical
nor an anthropological theory can be applied in any other way
than by leaving it behind at the right point and passing into
the other domain. With what we call anthroposophy, of course,
we enter the soul-spiritual domain and return again to outer,
sense-perceptible phenomena. You can observe how, in my early
writings, I followed this path as a matter of course, and how
in my more recent writings I am now trying to embrace the
other domain as well. Only fools find devious contradictions
in this and so construct their idiotic attacks. Then German
journals, run by people who are incapable of judgment,
publish idiotic attacks as a serious discussion on
anthroposophy.

The point is
that we must take into account this process that can be
described as a radiation, as I have just done. Then we have
to work against this, and we can do so by appealing to the
opposite radiation, one active in silver, for example. In
this connection we must realize that silver must be applied
as an ointment if it is to have an effect on the kind of
radiation that expresses itself through the skin; however, it
must be injected in some form if it is to deal with the other
activity that follows the direction of evacuation in some
way. Here you have what I might call a
“guideline” for the particular way in which to
handle such matters. Basically, just as much depends on the
way such things are handled as on the quality of the
remedy.

This study
has led us to the remedies, and I would like to conclude it
with some comments in reply to questions that have been
posed. If I have not been able to complete our program this
time, I must ask you to excuse this due to the shortness of
time. If you pay attention to my method of answering
questions, however, I believe you will see from it that I
have tried to shape the lectures of the last few days so as
to lead to the answers to these questions. To demonstrate
this, I will select a characteristic question that someone
has posed. It was asked about the widespread popular notion
that women during menstruation have a kind of withering
effect on flowers nearby, particularly if they touch them.
This notion has its basis in reality, though it has not been
observed often enough and is therefore frequently overlooked.
All you need to do is to take the view of the human being
that we have developed here, and you will find the inner
cause of this phenomenon. Just consider that what works in
the flower and the formation of the blossom strives upward
from the earth; in the human being, what corresponds to this
blossoming force works from above downward. This is certainly
a cosmological-organic polarity. You need only picture that
this normal process striving upward in the blossoms of plants
is the opposite of the human process working from above downward
(see drawing).
There must be a balance, and this is present in the normal human
being.

Now picture
the forces from above downward intensified, which is what
manifests during menstruation. Then you have an
intensification of forces in the human being that work
against the blossoming forces of plants. So you see how an
understanding of the connection of these facts enables you,
if you proceed in this way, to understand this remarkable
relationship that finds expression in popular views surviving
from ancient, instinctive perceptions.

Here is
another question: “What can one do for a type of asthma
that starts with cramp state and includes among its symptoms
a surplus of blood below and a deficiency of blood
above?” How do we treat this form of asthma? What is
going on in such a case? In such a case, the nerve-sense
process has slipped down into the breathing process. This is
nothing other than an excessive activity within the breathing
process, and clearly this excessive activity is due to the
slipping down of the nerve-sense process. You must work
against this polarically; you must approach from the other
side. You must oppose what has entered from outer nature with
forces that have the opposite direction. You call forth such
forces when you introduce the acid process through the skin,
that is, by giving carbonic acid baths or other acidic baths.
These will be especially beneficial in asthmatic diseases of
this type. If you keep in mind the other things I have spoken
about, you will be led to use many other remedies as
well.

Now, a
question has been asked about milk injection in cases of
excessive mucous discharge. This procedure has indeed caused
tremendous astonishment and satisfaction in clinics. From
what I have presented in these lectures about milk secretion
you will readily see that in a large number of cases this
treatment is connected with what I said. You need only recall
what we said about the secretion of milk: that it is also a
sense-process, but one that has slipped down deeper. I have
already described the abnormalities that arise there. Now,
directive forces remain, of course, in the secreted product.
This is a process in which what has taken place within the
organism continues. If you now inject a patient with milk,
you can obviously work against a process that depends on
fairly similar things. This is a case in which empirical
chance has in fact worked in an extraordinarily ingenious
way, for this treatment has only been discovered by chance,
that is, by experimenting. It is generally of the greatest
importance to look into the metamorphosis of a process. If a
person cannot gain insight into how processes are
metamorphosed, he will be unable to judge the simplest things
correctly.

A question
has surfaced about the causes of colds, of all those things
designated by the somewhat diffuse concept of a
“cold.” Here also a sense activity is displaced,
pushed down into the breathing activity, but now in a
different way from before. The secretions that arise are only
reactions to this. This is something that takes place in the
organism more toward the surface, something that continually
takes place within the organism through the interaction of
the nerve-sense activity and the metabolic activity. This is
going on inside continually. You should not be surprised that
these things are treated by the simplest methods, with
poultices and the like, in which a kind of nerve-sense
activity is inserted where otherwise it is not present. All
poultices and so on push a nerve-sense activity into the
organism, an activity that is half-conscious and otherwise
would not be there.

I have also
been asked how muscle forces are related to bone forces.
Their relationship is such that the effects that have come to
rest or are dying in bone forces are in full movement in
muscle forces. Bones are simply transformed muscles, not in
the genetic sense, but from the point of view of the idea.
For this reason it is really absurd to look for a genetic
connection between bones and muscles, or even between
cartilage and bone. Many people have correctly drawn
attention to the difficulty of finding a genetic connection
here. Bunge, for instance, has pointed to this difficulty in
finding a genetic connection between cartilage and bone, but
he has not, of course, pointed to the source of this
difficulty. It is due to the fact that there is a
metamorphosis here. Just picture, however, the time when the
whole muscle formation has not yet passed into the
organic-visible sphere
(see drawing, red).
This is also the
case with cartilage formation, only much less so. Picture the
time when the muscle and bone formation are still
undifferentiated
(see drawing, light).
When differentiation
proceeds into this state of undifferentiation, these
processes are subject at the same time to polarity, and it is
naturally extraordinarily difficult to detect this
metamorphosis. You can detect an outer, genetic metamorphosis
only if, in the differentiation of one tissue from another,
polarity does not have an essential effect during the
transformation, but the original direction is maintained.
When polarity immediately exerts influence on
differentiation, quite another structure will naturally
result, and this will no longer resemble the first.

We will
address some of the other questions in the next lecture.
There is however a question which I beg you to recognize as
typical for questions which lead to a realm where confusion
sets in strongly and where one ought to avoid drawing
analogies. The question is whether one could construct
something like a spectrum of taste, going from sweet through
bitter, sour, chalky, to salty, and then also perhaps a
spectrum of smell. There is so little objectivity regarding
taste and smell, in fact, that it is especially useless to
try to find analogies. Such things are of minor significance
in practical application. On leaving the domain of the eye
and ear and passing into the domain of taste and smell, we
come into a totally different realm. In visual perceptions
one has to do with revelations entirely from the etheric
world, whereas in the processes of smell and taste one has to
do with something involved very powerfully in material
processes, in effects of substances, in metabolic processes.
Thus in passing over to these sense activities, one can keep
to the more robust processes that come to expression in
metabolism.

Another
question has been posed that deals with a significant
principle: “Can a human being, without taking anything,
produce out of himself bromine, morphine, iodine, quinine,
arsenic, and other remedies?” This is a question that
leads to very deep foundations of man's whole organization.
One cannot produce the substances, but one can produce the
processes. It can be said emphatically that one is, of
course, quite unable to produce the substance
‘lead’ in oneself. However it is quite possible
to produce the lead process in oneself from out of the
etheric and then to let it radiate into the physical body.
Here it may be asked whether it is not possible then to
dilute a substance homeopathically to such a degree that by
this process I try to work into the etheric body, calling
forth this process of ‘self-metallization,’ of
‘self-radiation,’ that corresponds to a process
of metallic radiation? In a certain sense this is absolutely
possible, but it is a matter of advancing to the process of
radiation that proceeds from the metallic element.

If you remain
stuck in the allopathic way of thinking, you cannot approach
these things, of course. You must think of them as follows:
The radiating forces of magnesium are present in the process
of tooth formation. These are forces that have a significance
for the whole human organism, for the teeth are pushed out of
the whole human being. You may use magnesium salt, any
magnesium salt — magnesium sulphate, let us say —
applying it in such a way that you put aside all allopathic
approaches and prepare an especially strong dilution. Here we
are led to the necessity of using quite high dilutions. You
now have a twofold effect: you have first the effect of
magnesium that basically stops where the teeth are. In the
normal person the magnesium forces do not extend beyond this
region. You must intensify them so that they extend their
effect further, irradiating the whole human being. One can
achieve this especially well by using the salt, magnesium
sulphate, for this furthers the magnesium radiation even into
the head forces. You allow it to radiate back from there. In
fact, this process that proceeds from the
etheric — remaining in the etheric by this homeopathizing
process — is called forth where one has only the forces
but not the substance, where one has proceeded from a totally
different substance. You know, of course, that magnesium
sulfate has been used empirically here, but one will only be
able to use it rationally if this connection is borne in
mind. It will then be noticed that one can depend on the
sulfate only halfway; one must also depend on the magnesium
for the other half, so that anyone who believes another
sulfate would do as well will be making a mistake. This is
the sort of thing that results if one proceeds from
considerations that are supported only by the methods of the
outer sense world and a combining intellect.

I would now
like to point out briefly that all these matters that have
been presented to you must be studied in the following way:
In order to get behind the effects that must be observed, one
must first select single features; then, however, one must
see them again as a whole. With these lectures in particular,
I am requiring you to exert yourselves to see things in their
interrelationships. And now I would like to suggest how you
might do this. I have been asked, for example, about
exophthmalic goiter, Graves' disease. You may turn to what I
explained in the first lecture on curative eurythmy, where I
pointed out that the thyroid gland is a brain that has not
attained completion. If you recall this and notice how the
forces that act abnormally in Graves' disease tend toward the
thyroid gland and, in doing so, produce all the other
symptoms associated with Graves' disease, you will find how
to work against it by measures that oppose this overly strong
tendency of the human being to become a “head.”
Here we are led to what is to occupy the next lecture. We are
led to see that such conditions can really be opposed
beneficially by significant movements, especially by
significant movements associated with consonants. And you
will achieve results in the initial stage of Graves' disease
if you thoroughly apply what we have just spoken about in the
curative eurythmy lecture. You see, in connecting all these
things you must also look in that direction. We will not
bring these studies to a close with these lectures but will
continue with them another time. There is still one lecture
remaining, however.